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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0421a01: T2251_.64.0421a02: T2251_.64.0421a03: T2251_.64.0421a04: 豐山上毛沙門釋快道記 T2251_.64.0421a05: 破執我品第九之一 T2251_.64.0421a06: 今憑理教。迴於立題大師世眼等頌前。雖先 T2251_.64.0421a07: 已成。今亦因便更述。大師等頌。是破我序。 T2251_.64.0421a08: 故於破我論。亦有三分。此七言三行頌。是 T2251_.64.0421a09: 序分。終七言三行頌流通分。中間諸長行正 T2251_.64.0421a10: 宗分。以何爲序。有理憑教。理者有六。一 T2251_.64.0421a11: 此不親倶舍流通。故是後起因故。二頌前生 T2251_.64.0421a12: 起語無故。三無頌曰言故。四無長行故。五 T2251_.64.0421a13: 正理。顯宗不標擧故。六若屬前論。後長行 T2251_.64.0421a14: 初越。此所從來闕無故。教者。舊論初置總 T2251_.64.0421a15: 題。言阿毘達磨倶舍釋論卷第二十二。次安 T2251_.64.0421a16: 品號。言釋破執我品第九。次在大師世等 T2251_.64.0421a17: 頌。曰釋破執我品第九。大師世間眼已閉 T2251_.64.0421a18: 又證教人稍滅散 不見實義無制人 由 T2251_.64.0421a19: 不如思動亂法 自覺已入最妙靜 荷 T2251_.64.0421a20: 負教人隨入滅 世間無生能壞徳 無鉤 T2251_.64.0421a21: 制惑隨意行 若知佛法壽 將盡已至喉 T2251_.64.0421a22: 是惑力盛時 求脱勿放逸 依譯者意。五 T2251_.64.0421a23: 七爲異義味不差。猶如佛以一音演説法衆
T2251_.64.0421a29: 留支眞諦玄奘義淨譯。竝是五言也。然隋笈
T2251_.64.0421b03: 法花論初三行半偈此五言也。而元魏勒那 T2251_.64.0421b04: 摩提譯法花論二頌後後頌前有歸命過去 T2251_.64.0421b05: 未來世 現在一切佛菩薩七言二句。流支 T2251_.64.0421b06: 作歸命過未來 現在佛菩薩五言也。豈非 T2251_.64.0421b07: 良證。何良證者。善順理教故是良證。光記 T2251_.64.0421b08: 此七言頌。於迦迦彌長行中開出。若爾於 T2251_.64.0421b09: 本頌何擧此。彼本頌不雜散釋時頌。故簡 T2251_.64.0421b10: 題倶舍論本頌。寶疏以此七言頌。爲勸學流 T2251_.64.0421b11: 通分。是謂本頌。以爲流通。若爾何無長行 T2251_.64.0421b12: 頌曰等。前序分本頌已有長行頌曰等。故彼 T2251_.64.0421b13: 此差別不可得故。餘過非者。思以可辨。如 T2251_.64.0421b14: 先略簡。 予先談此是別論非倶舍論。若 T2251_.64.0421b15: 倶舍者。正理何不標釋。又此多依經部。衆 T2251_.64.0421b16: 賢最可對釋簡別。又未受請。此論何可與。
T2251_.64.0421b21: 作以中指示。後人帖合二論。便檢閲。而小 T2251_.64.0421b22: 論與大所侵。終唱得倶舍論總名。以得總 T2251_.64.0421b23: 名。終改破我論名。而爲破我品。點次位言 T2251_.64.0421b24: 第九之一。問。由理教立義。其義定可然。而 T2251_.64.0421b25: 有未審。舊論云釋破執我品。應釋先時造。 T2251_.64.0421b26: 如餘品釋分別智品等。答。至理已極。此何 T2251_.64.0421b27: 足疑。任餘品例。而後人加之。今須改名破 T2251_.64.0421b28: 我論。而順古置之。於知解其義旨者。如此 T2251_.64.0421b29: 本亦無有害。光寶辨品次。然於予無次獨 T2251_.64.0421c01: 立故。若於彼寶約自他爲勝。光約三法印 T2251_.64.0421c02: 非也。本頌造時闕諸法無我。其時無破我 T2251_.64.0421c03: 論故。釋立名者。此論破斥諸有所執横計 T2251_.64.0421c04: 實我。故名破執我。光記云。體實無。諸有 T2251_.64.0421c05: 横執。此品廣破。故名破執我。寶疏分假我 T2251_.64.0421c06: 實我。今破別執一物爲實我。不破聚集假
T2251_.64.0421c10: 言此別解脱。靜慮。無漏三種律儀等者。指 T2251_.64.0421c11: 前卷云此。何局定。答。彼非例。謂彼前卷 T2251_.64.0421c12: 首尾。明三種律儀。故此不爾。故又彼同品 T2251_.64.0421c13: 内故。此別品故。故不成難。設亦有文例。於 T2251_.64.0421c14: 義遥有親疎。識者所翫。而非愚者物
T2251_.64.0421c21: 宗由序。第三一頌通結上證教二正法淪沒。 T2251_.64.0421c22: 顯示惑時。勸學正行解脱。是則正長行發 T2251_.64.0421c23: 起之因。初中上二句明佛及資入滅。下二 T2251_.64.0421c24: 句明外道邪智増亂聖教。初中此初一句明 T2251_.64.0421c25: 佛滅已久。世之大導師。故佛名大師。與世 T2251_.64.0421c26: 間諸有情如眼目。故言世眼。滅後已至九 T2251_.64.0421c27: 百年時。論主造此論。故言久已閉。對眼言 T2251_.64.0421c28: 閉 T2251_.64.0421c29: 堪爲證者多散滅 此次句明諸聖弟子證 T2251_.64.0422a01: 得無漏擇滅人寂。證得爲證。舊論云證教 T2251_.64.0422a02: 人。證得證正法者。必持教正法。故云證教 T2251_.64.0422a03: 人。今約強勝。光記爲證得可也。寶疏爲證 T2251_.64.0422a04: 誠義非也。彼科教法傷歎。故全非證得義。 T2251_.64.0422a05: 有少不滅。故云多。各自寂處非同處。故云 T2251_.64.0422a06: 散滅。滅梵云涅槃。如是證得人滅。故證法 T2251_.64.0422a07: 滅也。有何起盡。寶爲教法
T2251_.64.0422a10: 雖精進苦行。唯是有漏觀。不能入正性離 T2251_.64.0422a11: 生。故言不見眞理。無有無漏智法斷制惑 T2251_.64.0422a12: 品者。言無制人釋此句。光記無大害而 T2251_.64.0422a13: 未善。寶疏非也。云無判教人故。後句明 T2251_.64.0422a14: 由鄙惡邪曲思惟分別。而立實我。亂無我 T2251_.64.0422a15: 佛聖教
T2251_.64.0422a21: 槃妙果最殊勝。故言勝寂靜。當時及九百 T2251_.64.0422a22: 年。故云已歸。持彼自覺世尊聖教。阿難目 T2251_.64.0422a23: 連等者。多分隨佛滅。隨言與上散互顯。世 T2251_.64.0422a24: 間諸衆生以無所可爲所依怙恃。佛及聖 T2251_.64.0422a25: 弟子。是故喪可得諸戒定慧徳。寶釋此句 T2251_.64.0422a26: 義爲是。光記。佛及弟子爲衆徳非也。無 T2251_.64.0422a27: 如鉤定慧制御如狂象煩惱惑。故隨意所 T2251_.64.0422a28: 行轉起。作十惡五逆。輪迴六趣。鉤惑法喩 T2251_.64.0422a29: 互擧
T2251_.64.0422b03: 明之義。既知如來教證二正法從滅度後。十 T2251_.64.0422b04: 十漸次沈淪滅。今方如人將死時。其氣至 T2251_.64.0422b05: 喉不久死。是此時諸外道邪智見。諸凡夫貪 T2251_.64.0422b06: 癡等煩惱勢増長時。從今已後僅正法百年。 T2251_.64.0422b07: 於此時中離放逸。應依佛正教求解脱涅 T2251_.64.0422b08: 槃
T2251_.64.0422b11: 無我理非也。不順此言故。背次下此法言 T2251_.64.0422b12: 故。違舊論故
T2251_.64.0422b16: 疏云。犢子者。律主姓也。上古有仙。居山靜 T2251_.64.0422b17: 處。貪欲起已不知所立。近有母牛。因染生 T2251_.64.0422b18: 子。自後仙種皆言犢子。則婆羅門姓也。佛 T2251_.64.0422b19: 在之日有犢子外道。歸佛出家。如涅槃經
T2251_.64.0422b24: 羅弟子。弘舍利子所説。因以分部。名爲可 T2251_.64.0422b25: 住。可住仍言。上古有仙。名可住。今此律主 T2251_.64.0422b26: 母。是彼種。從母爲姓。名可住子。此理難
T2251_.64.0422b29: 犢子部。皤雌子女聲中呼。即是一也。應音二
T2251_.64.0422c04: 住。若短音呼則言犢從。從上座部中一切有
T2251_.64.0422c08: 私。有羅漢。是此女人之子。從母作名。説一
T2251_.64.0422c11: 處界。假施設名。疏釋云。其犢子部謂補特伽 T2251_.64.0422c12: 羅非即蘊離蘊。謂實有我。非有爲無爲。然 T2251_.64.0422c13: 與蘊不即不離。佛説無我。但無即蘊離蘊。 T2251_.64.0422c14: 如外道等所計之我。悉皆是無。非無不可 T2251_.64.0422c15: 説非即蘊離蘊我。既不可説。亦不可言形 T2251_.64.0422c16: 量大小等。乃至成佛。此我常住。依蘊處界。 T2251_.64.0422c17: 假施設名者。謂我非即離蘊。處界亦爾。然 T2251_.64.0422c18: 世説言色是我乃至法亦是我。但依蘊等。假 T2251_.64.0422c19: 施設此我名。我實非蘊等。此所明本宗同 T2251_.64.0422c20: 義五部同義。謂法上賢冑正量密林山四部
T2251_.64.0422c24: 光記爲實我。故云如來弟子不可執我。而
T2251_.64.0422c27: 體。不同外道染汚邪智。執有實我。是我見
T2251_.64.0423a02: 觀耶。答。倶舍論曰。後出觀見有我。入觀則
T2251_.64.0423a10: 句等我見等中唯即蘊故。如毘婆沙第八卷
T2251_.64.0423a13: 不生心故。皡按。彼婆沙説六十二見。故如
T2251_.64.0423a18: 失。論擧法因喩。上體顯我。即是有法。若具 T2251_.64.0423a19: 應言汝所執我。是他比量。若異蘊者。違自 T2251_.64.0423a20: 宗不異。二有因失有二。初正有因失。論文擧 T2251_.64.0423a21: 法因。所別準前。喩如色聲等。是許違自宗。
T2251_.64.0423a25: 無爲外別立故。後無用失。所別及因喩如前。 T2251_.64.0423a26: 是亦違汝自宗。彼不可説藏大有用故。上 T2251_.64.0423a27: 來四失皆違宗失。汝言實有故。招此失故。 T2251_.64.0423a28: 汝言實有。徒虚執。故言徒執實有。寶疏云。
T2251_.64.0423b02: 用。而兩宗許是實有故
T2251_.64.0423b05: 有爲諸法盡彼諸蘊。而因彼蘊所成諸法。 T2251_.64.0423b06: 可有何物不假有成。故令同前失。言亦 T2251_.64.0423b07: 同此失。假有之失。隣近故云此失。光記牒 T2251_.64.0423b08: 文作同。彼兩釋亦依同字。雖初釋中有因 T2251_.64.0423b09: 言。彼非此因。故後釋中。但同字無因字。而 T2251_.64.0423b10: 彼釋義兩釋竝非也。何者初釋令同蘊因生 T2251_.64.0423b11: 故。後釋令同蘊假有故。是則兩釋竝令同 T2251_.64.0423b12: 蘊。以此言爲我。以失字若爲因生。若爲 T2251_.64.0423b13: 假有。如是三字各別釋。鑿説勿依。寶疏爲 T2251_.64.0423b14: 無常失。亦非論意也
T2251_.64.0423b19: 後此能下別明能燒相。三此彼下示火依薪 T2251_.64.0423b20: 之相。四故世下結世言。寶疏亦脱牒釋
T2251_.64.0423b23: 八事。無義大害
T2251_.64.0423b26: 先正破。後已分下推前救成別異。舊論 T2251_.64.0423b27: 曰。若爾諸陰於人應成依止。應成共生。彼
T2251_.64.0423c06: 一。亦名不可説藏。與此義有別準可知。因 T2251_.64.0423c07: 明明燈鈔三末云。般若多同小乘等。説六識 T2251_.64.0423c08: 及五法藏。而言同義別。菩薩所知深甚。不可
T2251_.64.0423c13: 爲五。一者過去。二者未來。三者現在。四者 T2251_.64.0423c14: 無爲。五者不可説。准彼經文。五種皆是所除 T2251_.64.0423c15: 所度法。明燈鈔爲涅槃大我者悞也。義燈有 T2251_.64.0423c16: 爲爲別藏。全非經意。又四五合爲一。是何 T2251_.64.0423c17: 謂。寶疏令全同犢子五藏。似理有此而未 T2251_.64.0423c18: 善。何者大小別故。經文第五不爲補特伽 T2251_.64.0423c19: 羅。故文有二。一牒彼我是不可説藏相。二 T2251_.64.0423c20: 則彼下破有立宗立因二。爾焔舊論約漢。直 T2251_.64.0423c21: 云所知。立因中若説第五。異前四。是則違 T2251_.64.0423c22: 不違宗。若非第五。則應是前四。亦違不一 T2251_.64.0423c23: 宗。故言以補特迦羅等。由此理前四藏應 T2251_.64.0423c24: 是不可説。若説前四。異第五。若説非前四。 T2251_.64.0423c25: 應體第五。如是我與蘊不一不異宗不成
T2251_.64.0423c28: 過去未來現在無爲不可言。此應不可説。何 T2251_.64.0423c29: 以故。此所知於過去等。不可説爲第五非 T2251_.64.0424a01: 第五故。眞諦法師解意異前四。成可言。不 T2251_.64.0424a02: 可説第五爲不可説。若不異前四。則唯有 T2251_.64.0424a03: 四。無當名第五不可説。光寶竝引彼。按 T2251_.64.0424a04: 光寶解。親文勢亦善理
T2251_.64.0424a07: 破了相。初中有三。一總標。二謂如下別釋。 T2251_.64.0424a08: 三由此下總結。就別釋中初正例同。此中乳 T2251_.64.0424a09: 等者等水等。故舊論云。若縁眼所知色。分 T2251_.64.0424a10: 別觀乳。或觀水等。應説乳水是眼所知。下 T2251_.64.0424a11: 等皆爾。後勿乳下制定假。此二句意勿言 T2251_.64.0424a12: 乳等成四味。能成故如四味成乳。是實有。 T2251_.64.0424a13: 或非四味所成故是實非假。如是擧不許 T2251_.64.0424a14: 制禁。返以極成乳等唯是假説。然光記云。 T2251_.64.0424a15: 乳等若與色等一者。勿乳等成四。乳等若 T2251_.64.0424a16: 與色等異者。勿乳等非四所成。故説乳等 T2251_.64.0424a17: 與彼色等不可説言定一異。此光意勿是 T2251_.64.0424a18: 豈無義。而返成乳不一異。寶疏意此二句成 T2251_.64.0424a19: 立假設。故貫連下結文述義。今云。光記 T2251_.64.0424a20: 非也。一釋中闕標假設故。若不如是釋。假 T2251_.64.0424a21: 義未顯故。二不順禁止勿。故由是寶釋爲 T2251_.64.0424a22: 正。無前二過故。順舊論故。曰勿乳水等
T2251_.64.0424a26: 有情。應知形誤。不順理故。由此舊論云。 T2251_.64.0424a27: 由隨證知可説彼有
T2251_.64.0424b01: 而智是有爲故。何可言不一異。而汝言如 T2251_.64.0424b02: 我能了亦不一異。若爾能了如我。不應有 T2251_.64.0424b03: 爲攝
T2251_.64.0424b08: 切法無我
T2251_.64.0424b11: 二。初正破眼所得。後若彼下破轉計。初中 T2251_.64.0424b12: 亦有二。初總徴。後若縁下別兩關破有二。 T2251_.64.0424b13: 初約縁色。破識所縁。爲破違教。先此違理 T2251_.64.0424b14: 失。就此有二。初一句牒。後則不下破。此有 T2251_.64.0424b15: 三。一總釋。二謂若下別釋。三由此下總結。 T2251_.64.0424b16: 於總釋中有正釋所由。夫此一章以非縁。 T2251_.64.0424b17: 破眼了我。謂非能起因縁者。必非所了。若 T2251_.64.0424b18: 爲能起因縁者。必是所了。而眼縁色非縁 T2251_.64.0424b19: 我故。應非眼所了。何言眼所得。此叙總 T2251_.64.0424b20: 意訖。當按文釋。初正釋中。正釋所由即宗 T2251_.64.0424b21: 因喩。顯内明所由。於喩下言故。立量云。汝 T2251_.64.0424b22: 所執我非眼所了。非眼識縁故。如聲處等。 T2251_.64.0424b23: 如色處等。然光記云。汝所執我非眼識縁。 T2251_.64.0424b24: 非色處故。如聲處等。此釋誤也。今論以 T2251_.64.0424b25: 非縁破所了。何得非縁爲能別。此初關者
T2251_.64.0424b28: 一。彼不許我定非色處故。由是舊論曰。 T2251_.64.0424b29: 若縁色生則不能縁人生。譬如聲等。於別 T2251_.64.0424c01: 釋中有二。初叙識縁所縁定相。後補特下 T2251_.64.0424c02: 牒非縁破所縁。初縁所縁定相總相示之。 T2251_.64.0424c03: 若別言此。若有眼識。因縁此色境起即用 T2251_.64.0424c04: 此色境。爲所縁縁。必不餘爲所縁。餘識亦 T2251_.64.0424c05: 爾。由此定相故。汝言我非眼識縁故。定 T2251_.64.0424c06: 非眼所縁。而何可説眼識所縁。由是舊論 T2251_.64.0424c07: 曰。何以故。若縁此塵此識得生。唯此塵是 T2251_.64.0424c08: 此識縁縁。然光記有兩解。初解謂有至縁 T2251_.64.0424c09: 縁爲救。補特下爲破。後解至縁者爲救。 T2251_.64.0424c10: 竝是迷亂矣。全不成救義。縁青青爲所縁。 T2251_.64.0424c11: 是何救。復泛縁者何謂。兩解全非論旨也。 T2251_.64.0424c12: 寶疏釋總文中。非是色了等四句全非論意。 T2251_.64.0424c13: 釋別釋中。於述義無失。而云又以所縁 T2251_.64.0424c14: 縁難。未知論旨
T2251_.64.0424c17: 初違二經但説縁根境二失。初經者雜含
T2251_.64.0424c27: 失。初中有牒破。破中有三。一約聲等。二約 T2251_.64.0424c28: 色等。三例勸餘。此竝難不異令成異。此即 T2251_.64.0424c29: 他比量。三支皆應約他。論示因能別喩。其 T2251_.64.0425a01: 有法可知故。而性相作文不次第
T2251_.64.0425a04: 説。二違所達知文。初中文有四。一標違擧 T2251_.64.0425a05: 經。二結破遮救。三犢子引經擧難。四論主 T2251_.64.0425a06: 通釋。此即牒計也。舊論標曰此經文句 T2251_.64.0425a07: 違汝所執。更不牒所計。前已在故。今爲顯 T2251_.64.0425a08: 別違教。殊復牒此也
T2251_.64.0425a12: 根耳鼻舌身根。此五根異行異境界。各各受 T2251_.64.0425a13: 自境界意爲彼盡受境界。意爲ルヲ以彼依。 T2251_.64.0425a14: 今論引經文。初明五根所了。二意兼下明意 T2251_.64.0425a15: 根所了。初中有四。一標。此五根即所行依處。 T2251_.64.0425a16: 異境界亦別故。言行處境界各別。本經曰異 T2251_.64.0425a17: 行異境界。舊論曰五根各別行處各別境界。 T2251_.64.0425a18: 光記兩釋。初釋爲是。後約十二處十八界 T2251_.64.0425a19: 大非也。泥處界字故。二各唯下釋。三非 T2251_.64.0425a20: 有下簡他縁。四五根下示五根體。恐濫信 T2251_.64.0425a21: 等故。明意中。意正縁法境。或縁十三界。 T2251_.64.0425a22: 其五塵是兼縁。述所由云。彼五識依此意 T2251_.64.0425a23: 根故。是故兼縁五境。於五境者。有同時
T2251_.64.0425a26: 得成兼縁所以。又意識何可言彼
T2251_.64.0425a29: 破所識。其根境不的當。故預遮執我是根 T2251_.64.0425b01: 境。令諾非根境。而正破所識。故云如是 T2251_.64.0425b02: 便。又解。此或言未審。應作故字。由是舊 T2251_.64.0425b03: 論擧經訖曰。人非境界。若非境界。不應
T2251_.64.0425b08: 柱。狗樂欲入村。鳥常欲飛空。蛇常欲入 T2251_.64.0425b09: 穴。野干樂向塚間。失收摩羅長欲入海。獼 T2251_.64.0425b10: 猴欲入山林。各各用其力。向所樂方。而不 T2251_.64.0425b11: 能免。如是六根種種境界。各各自求所樂 T2251_.64.0425b12: 境界。不樂餘境界。眼常求可愛色。不可愛 T2251_.64.0425b13: 色生其厭。耳鼻舌身意於聲香味觸法亦 T2251_.64.0425b14: 説。如是六衆生譬六根。堅柱喩身念處。若 T2251_.64.0425b15: 善修習身念處。有念不念色。見可愛色。則 T2251_.64.0425b16: 不生著。不可愛色則不生厭。餘根於餘境 T2251_.64.0425b17: 亦如是。是故比丘當勤修身念處。又増一
T2251_.64.0425b22: 名。非本有此名也
T2251_.64.0425b27: 黄魚。廣者二三丈。鼻長七八寸。重千斤。又十
T2251_.64.0425c06: 者。文説樂求故。於五根識。無樂求見聞嗅 T2251_.64.0425c07: 甞觸力。何以故。無分別故。二但説下明五 T2251_.64.0425c08: 後意説名六根。簡五識及獨頭意言但。三 T2251_.64.0425c09: 獨行下明亦非獨頭意。雖於自境法縁。不 T2251_.64.0425c10: 能樂他五境故。四故此下結無違
T2251_.64.0425c13: 破所識破。三以惠下通妨。難云。經達知是
T2251_.64.0425c16: 法。一切識法。諸比丘眼是知法識法。若色。 T2251_.64.0425c17: 眼識。眼觸。眼觸ヲ因縁トシテ生受内覺。若苦。 T2251_.64.0425c18: 若樂ト不苦不樂。彼一切是知法識法。耳鼻舌
T2251_.64.0425c22: 二。初叙妄見。後證經。顯妄見。初中有三。 T2251_.64.0425c23: 一標。二於見下釋。三彼便下示失
T2251_.64.0425c26: 世尊下叙了義禁異釋。此即初也
T2251_.64.0426a05: 舌甞味。我身覺觸。我意識法。彼施設又如 T2251_.64.0426a06: 是言説。是尊者如是名。如是生。如是姓。如 T2251_.64.0426a07: 是食。如是受苦樂。如是長壽。如是久住。 T2251_.64.0426a08: 如是壽分齊比丘。是則爲想。是則爲誌。是 T2251_.64.0426a09: 則言説。此諸法皆悉無常有爲思願縁生。光 T2251_.64.0426a10: 寶不知本經。妄談縷説勿從。光記意謂唯 T2251_.64.0426a11: 第二句文是契經。如人等二句指説處。眼及 T2251_.64.0426a12: 下論主述前二句意。故言觸攬三成。無別 T2251_.64.0426a13: 體故。論主以經部義破。即於下依諸經。示 T2251_.64.0426a14: 諸異名。寶疏意故佛等爲一經。如人下至 T2251_.64.0426a15: 名爲人。亦爲一經。故言重引證。即於下 T2251_.64.0426a16: 論主示異名。如是不尋本經失。至此學 T2251_.64.0426a17: 者可思焉。今分經文。大爲三。一説即蘊 T2251_.64.0426a18: 假立人。二即於下説立種種名。三苾芻下 T2251_.64.0426a19: 結勸。初中亦有三。初説法生起。此中三和
T2251_.64.0426a24: 受想思非是色法。故言無色。約生起次。設 T2251_.64.0426a25: 初後言。本經於中作此。舊論作是。而竝無 T2251_.64.0426a26: 初後字及名爲色蘊一句。如是舊論同經此 T2251_.64.0426a27: 異。若依舊論。此擧人所目法。非配蘊也。蓋 T2251_.64.0426a28: 梵本具略令譯義異。然各有理。而不相違。 T2251_.64.0426a29: 後唯此下明即蘊説人。簡蘊外實我致唯 T2251_.64.0426b01: 言。二中亦有三。初示我異名。於此五蘊法 T2251_.64.0426b02: 中立名。故云即此等。經云於斯等法。光記 T2251_.64.0426b03: 云此假名人中非也。或言顯多別。流至下。 T2251_.64.0426b04: 簡實言假。顯無體云名想。想亦名異目。 T2251_.64.0426b05: 如根品悉。次亦自下示自言談。唯自情言。 T2251_.64.0426b06: 非關法自體。故云自稱。經文具説六識境。 T2251_.64.0426b07: 今且據初。唯擧眼色。後復隨下示順世説。 T2251_.64.0426b08: 顯非勝義諦。故言隨世。具壽經作尊者。舊 T2251_.64.0426b09: 論云惠命。長壽約壽。久住約時。十。二十。 T2251_.64.0426b10: 百。二百。定限爲壽際。三中初結前人已下 T2251_.64.0426b11: 文。如是下廣通前顯無常
T2251_.64.0426b14: 等。彼言四大經。又云四決定
T2251_.64.0426b19: 經。佛皆答此。其初經曰。佛告婆羅門。一切 T2251_.64.0426b20: 者。謂十二入處。若復捨是。更立餘一切。彼 T2251_.64.0426b21: 但有言説。次經曰。一切有者。有色有。眼識 T2251_.64.0426b22: 有。眼觸有。眼觸因縁生受。若苦若樂不苦不 T2251_.64.0426b23: 樂。耳鼻舌身意亦如是説。後經曰。一切法 T2251_.64.0426b24: 者。眼。及色。眼識。眼觸。眼觸因縁生受。若苦。 T2251_.64.0426b25: 若樂。不苦不樂。耳鼻舌身意。亦復説爾。若復 T2251_.64.0426b26: 捨是。更立餘一切法。此但有言數。今引第
T2251_.64.0426c01: 但依所誦別致少異。而大義無別。是則前 T2251_.64.0426c02: 所出三經。擧眼色略耳聲鼻香舌味身觸 T2251_.64.0426c03: 意法。故言廣説乃至。已上三經義不異。已 T2251_.64.0426c04: 下顯三經差別。施設一切者。初經是也。建立 T2251_.64.0426c05: 一切有者。則第二經。建立自體法者。則第三
T2251_.64.0426c08: 三經也
T2251_.64.0426c11: 名執我。次此中下説我無體。後唯有下説
T2251_.64.0426c14: 而著於我。但無我無我所。空我空我所。法 T2251_.64.0426c15: 生則生。法滅則滅。皆由因縁合會。生苦若 T2251_.64.0426c16: 無因縁。諸苦便滅。衆生因縁會相連屬則生
T2251_.64.0426c21: 云顏色端正。或云色像殊妙。又頻婆是也。
T2251_.64.0426c24: 云形牢。是摩伽陀國王也。已下三文。其文明 T2251_.64.0426c25: 白。論主不加述意
T2251_.64.0426c28: 別。後頌寄車喩顯假立。行是無常遷流法。 T2251_.64.0426c29: 總呼五蘊。聚是蘊聚集義。無實體假合五 T2251_.64.0427a01: 陰聚依身故云空。故經云。唯有空陰聚。此
T2251_.64.0427a04: 云尸羅。小本雜含曰石室。増一比丘尼品 T2251_.64.0427a05: 曰娑婆羅比丘尼。光記此云小山者。剩
T2251_.64.0427a11: 含云石室。蓋譯名
T2251_.64.0427a16: 小二本。而此文沒於大本。僅見小本。故標 T2251_.64.0427a17: 經名以別。舊論曰少分阿含。最爲審。是又 T2251_.64.0427a18: 予之所以稱所謂別譯雜阿含而爲小本
T2251_.64.0427a21: 憐子。以此標名。㯤與棘同。應音二十五
T2251_.64.0427a24: 者。故應法師云苾芻。經云。聞此經煩惱永 T2251_.64.0427a25: 滅。不受後生。盡諸有結。又云。結法所謂 T2251_.64.0427a26: 五蓋法。經具説焉。普光解結字。以爲蟠結 T2251_.64.0427a27: 難。按古本作盤詰。盤詰字出韓愈記夢詩。 T2251_.64.0427a28: 蒋註反復也。明律有盤結姦細條。又反復之 T2251_.64.0427a29: 義。普光不知經所云詰法爲何物。而附字 T2251_.64.0427b01: 乃以爲反復議論之義。其説雖巧乎。大失 T2251_.64.0427b02: 經意。臆度之言不可從矣。下文所云結自 T2251_.64.0427b03: 殊。皡按。結法五蓋不必定。此二句經現文無 T2251_.64.0427b04: 故。而依前文。是五蓋法。若依後文。則諸煩 T2251_.64.0427b05: 惱。光記古本作盤詰非也。今本爲是。蟠結
T2251_.64.0427b08: 其體是五蓋法。何害之有。稽古依古本。以 T2251_.64.0427b09: 致好事之斥破。其人物視之可知。 此十 T2251_.64.0427b10: 六句。初二句告聽勸誡。後諸句説法令聽。 T2251_.64.0427b11: 此中初二句標染淨竝依心。後十二句述成。 T2251_.64.0427b12: 此中初二句釋依心染。後十句釋依心淨。此 T2251_.64.0427b13: 中初二句總釋。爲顯有多名。且擧二名 T2251_.64.0427b14: 遮。唯言簡我。光云。從因生法名有因法。若 T2251_.64.0427b15: 爾但呼果法。若依舊論曰唯法謂因果。有 T2251_.64.0427b16: 及因之法。果爲有法。因名因法。後八句別 T2251_.64.0427b17: 釋。於中初二句釋唯有因法。爲簡無爲 T2251_.64.0427b18: 云所攝。後六釋無我。於中有三。初二句 T2251_.64.0427b19: 明於内無。次二句明例内於外亦無。後二 T2251_.64.0427b20: 句明能修人亦無。恐謂於内外法無。而其 T2251_.64.0427b21: 能修觀人是實有。故亦遮此。舊論云。此二不 T2251_.64.0427b22: 可得能修及空義。及字乃誤也
T2251_.64.0427b25: 彼犢子非。三論主徴。四彼答。五論主雙關破。 T2251_.64.0427b26: 六彼通。七論主徴。八彼釋。九論主非。十彼問。 T2251_.64.0427b27: 十一論主答。此有二。一正答。示非理。二又 T2251_.64.0427b28: 於下徴彼部無無我經有二。初正徴破。後 T2251_.64.0427b29: 若彼下破救。先救。後既爾下破。此有二。初 T2251_.64.0427c01: 破識之所識。後又於下擧經責會通。此有 T2251_.64.0427c02: 五。一正責。二彼略通釋。三論主徴。四彼答。 T2251_.64.0427c03: 五論主出過。此有二。初違前説失。二又餘 T2251_.64.0427c04: 下違教失。此有二。初引經破不言於我。後 T2251_.64.0427c05: 又餘下亦引經。破所依我有。此文最初引 T2251_.64.0427c06: 五失經。判此五失有異釋。光記兩解。初解 T2251_.64.0427c07: 起我至而行爲五失標。下爲隨釋。後解者 T2251_.64.0427c08: 起我下爲一。同外爲二。越路爲三。於空下 T2251_.64.0427c09: 爲四。聖法下爲五。寶疏亦別作一釋。起我 T2251_.64.0427c10: 至而行爲一。於空下四不爲四失。聖法下 T2251_.64.0427c11: 爲總結。今按。起我至而行。標擧執我者相。 T2251_.64.0427c12: 於空下正説五失。五箇不言顯示五失。然舊 T2251_.64.0427c13: 論脱不得解脱一句也。光初釋分我見有情 T2251_.64.0427c14: 見非也。同體異名何爲二失。又以同外道 T2251_.64.0427c15: 越路。行何分爲二。後解者。於空下四不爲 T2251_.64.0427c16: 一失非也。寶疏亦不盡善。一以標爲失 T2251_.64.0427c17: 之過。二以失爲結文過。既云不能何非 T2251_.64.0427c18: 失 T2251_.64.0427c19: 此皆非量 問。上來多契經。彼皆不信。故 T2251_.64.0427c20: 言皆非。何但約此一文。 答。五失非一。故 T2251_.64.0427c21: 云皆。文唯一。故云此。舊論曰。彼不以此 T2251_.64.0427c22: 文爲依量。又下云此等文句
T2251_.64.0427c25: 耶。謂一切法無我
T2251_.64.0428a05: 當識今識。皆於此五受陰。已識當識今識我 T2251_.64.0428a06: 過去所經。如是色。如是受。如是想。如是 T2251_.64.0428a07: 行。如是識
T2251_.64.0428a12: 去有色等言有實我之難文有八。一犢 T2251_.64.0428a13: 子引經難。二此經下論主通經。三若爾下犢 T2251_.64.0428a14: 子重難。四補特下論主通釋。五如何下犢子 T2251_.64.0428a15: 問。六説佛下論主答。七於何下犢子徴。八如 T2251_.64.0428a16: 有下論主釋。此即初也。即是前經故言此經。 T2251_.64.0428a17: 次下文故言復説。經具説如是受乃至如是 T2251_.64.0428a18: 識。故置等言。攝
T2251_.64.0428a21: 去法。不應起身見故。三或應下更徴詰。意 T2251_.64.0428a22: 言汝立實我。此經文還成違宗。如來知過 T2251_.64.0428a23: 去法。不可起身見。是故此經應言非撥無。 T2251_.64.0428a24: 猶言我部不誦。然義未明。舊論爲詳審。 T2251_.64.0428a25: 彼曰。若不説我一切色等。則無屬處。故説 T2251_.64.0428a26: 此言。不爲顯我。四是故下結經意
T2251_.64.0428b03: 喩。如虚空等。如是下結過。後我等下正釋 T2251_.64.0428b04: 一切智相有二。初釋義。後引證。初中有二。
T2251_.64.0428b11: 現在佛世尊 能除衆生憂 T2251_.64.0428b12: 一切恭敬法 依正法而住 T2251_.64.0428b13: 如是恭敬者 是則諸佛法 T2251_.64.0428b14: T2251_.64.0428b15: 破我品第九之二
T2251_.64.0428b20: 爲汝説。云何重擔。謂五受陰。何等爲五。色 T2251_.64.0428b21: 受陰受想行識受陰。云何取擔。當來有愛貪 T2251_.64.0428b22: 喜ト倶ナル彼彼樂著。云何捨擔。若當來有愛 T2251_.64.0428b23: 貪ト喜ト倶ナル彼彼樂著。永斷無餘。已滅已吐 T2251_.64.0428b24: 盡離欲滅沒。云何擔者。謂士夫。是士夫者。如 T2251_.64.0428b25: 是名。如是生。如是姓族。如是食。如是受苦 T2251_.64.0428b26: 樂。如是長壽。如是久住。如是壽命齊限。是
T2251_.64.0428b29: 愛爲取。無漏智爲捨。五蘊和合。施作用爲 T2251_.64.0428c01: 荷者。犢子部意。若無我不應説荷者
T2251_.64.0428c04: 答不應所荷重擔。即名能荷。四論主徴所 T2251_.64.0428c05: 以。五犢子答所荷即能荷。曾未見其説故」
T2251_.64.0428c08: 恐下擧下文。成假我破實我。四即五下解 T2251_.64.0428c09: 名義。非實有。此即初也。汝所執不可説藏不 T2251_.64.0428c10: 可言説。未見故。如執擔者
T2251_.64.0428c13: 執取擔應非蘊攝。執所即能未見。故如汝 T2251_.64.0428c14: 荷者。後然經下依經正釋。二荷者下例釋荷 T2251_.64.0428c15: 者
T2251_.64.0428c18: 釋文。初擧正文。後乃至下廣文指同人經。 T2251_.64.0428c19: 然寶疏如上等分入下段。是未見本經之 T2251_.64.0428c20: 失。三爲令下述經意誡犢子
T2251_.64.0428c23: 本事經。二誰言下論主通難有二。一正通
T2251_.64.0428c26: 初略釋。後廣釋。此中初釋化生有情。後撥此 T2251_.64.0428c27: 下示失相。於二中初牒計。後汝等下破。此 T2251_.64.0428c28: 有三。初徴。次擧救。後理竝下正破。初一句 T2251_.64.0428c29: 總破。後諸句別破。初破見斷。彼所執。我非 T2251_.64.0429a01: 有爲無爲。故非諦攝。邪見縁四諦故。後破 T2251_.64.0429a02: 修斷。以邪見是迷理惑非修所斷故
T2251_.64.0429a07: 使天人獲其福祐。云何爲一人。所謂多薩
T2251_.64.0429a10: 別體。問。此經一補特伽羅是何物。答。如經
T2251_.64.0429a15: 安樂生故。佛語諸比丘。一切功徳人生在 T2251_.64.0429a16: 世間。多人得安樂故。若無人誰生功徳。是 T2251_.64.0429a17: 諸部見一人生故。是故有我如是。以如來
T2251_.64.0429a21: 或補下返難。此返難有五。一正難。二非此下 T2251_.64.0429a22: 犢子救。三依何下論主徴問。四依此下犢子 T2251_.64.0429a23: 答。有法譬。譬有三品。初約所學。次約儀式 T2251_.64.0429a24: 相。後約時位。竝如文易
T2251_.64.0429a27: 計破。此即初也。於中有二。初勝義空經。此 T2251_.64.0429a28: 有三。初標佛遮。次引文。後結遮。此經文
T2251_.64.0429b05: 何縁故有取。我應答言愛縁故有取。應音 T2251_.64.0429b06: 二十五曰。頗勒具那者。此十二月星名也。是 T2251_.64.0429b07: 人從此爲名也
T2251_.64.0429b10: 延若子生乃至病者生。今等言等取餘五種。 T2251_.64.0429b11: 若執下別破。此有三。初約我。次約心。後約 T2251_.64.0429b12: 身。二又如下約身異破。初約明儀與身異。
T2251_.64.0429b15: 結不成
T2251_.64.0429b18: 又此下。別約數不同破。文有五。一正破。二 T2251_.64.0429b19: 大種下。犢子反責。三是彼下論主答。四何謂 T2251_.64.0429b20: 下犢子徴。五諸計下論主釋。有二。初正釋。
T2251_.64.0429b28: 教證誠。三重作攝頌。初中有二。初通即身 T2251_.64.0429b29: 不記。二通都無不記。初中亦二。初犢子依 T2251_.64.0429c01: 經難。二論主答。此有二。初正答。二引昔事。 T2251_.64.0429c02: 遮犢子疑。此即初犢子依經難。雜含三十
T2251_.64.0429c05: 命異身異耶。佛告。此亦無記
T2251_.64.0429c13: 言不記一異。何佛不言答命者都無
T2251_.64.0429c16: 續謂假立命者名。佛何不説言命者假有。 T2251_.64.0429c17: 通此難言。縁起者。舊論云十二縁生
T2251_.64.0429c20: 一叙理標説。二正引文。三廣讓經。雜含
T2251_.64.0429c23: 如是再三。爾時佛亦再三不答。爾時婆蹉作 T2251_.64.0429c24: 是念。我已三問。瞿曇而不見答。但當還去。 T2251_.64.0429c25: 時尊者阿難住於佛後。執扇扇佛。白佛言。 T2251_.64.0429c26: 世尊彼婆蹉三問。世尊何故不答。豈不増 T2251_.64.0429c27: 彼婆蹉惡邪見。言沙門不能答其所問。佛 T2251_.64.0429c28: 告阿難。我若答言有我。則増彼先來邪見。 T2251_.64.0429c29: 若答言無我。彼先癡惑。豈不更増癡惑。言 T2251_.64.0430a01: 先有我從今斷滅。若先來有我。則是常見。 T2251_.64.0430a02: 於今斷滅。則是斷見。如來離於二邊。處中 T2251_.64.0430a03: 説法。所謂是事有故是事有。是事起故是事
T2251_.64.0430a07: 者。何可得増。但是遮表異。而誦者殊耳。 T2251_.64.0430a08: 舊論云。阿難婆蹉同姓外道問我。我爲有爲 T2251_.64.0430a09: 不有。我不答。若説此言爲非相應耶。謂 T2251_.64.0430a10: 一切法無我。此外道於先。已在癡闇。爲不 T2251_.64.0430a11: 更過前量人癡闇耶。昔時我有。我今時永無 T2251_.64.0430a12: 我。若執有我。則墮常見。若執無我。則墮斷
T2251_.64.0430a15: 竝無此。是未無疑。而爲有此句。光記云。
T2251_.64.0430a18: 執有我。則墮常邊。若執無我。便墮斷邊。 T2251_.64.0430a19: 執有過輕。執無過重。如經廣説。寧起我見。
T2251_.64.0430a23: 小乘所誦經。説二見之失最詳。而未嘗睹 T2251_.64.0430a24: 有輕重之別也。無它誤解輕重字。而爲此 T2251_.64.0430a25: 説。果臆説。不可從矣。詳曰。雖輕重之言或 T2251_.64.0430a26: 有意取重。而對執有愚等二句。不通渉故。 T2251_.64.0430a27: 光師依此論。致如是解。豈爲不宜。然準 T2251_.64.0430a28: 舊論及本經。先有今無。是二見標。謂下如次 T2251_.64.0430a29: 述説。而屬上以爲説爲無増愚之所以者 T2251_.64.0430b01: 未審。今解云。小乘經中。曾無二見輕重 T2251_.64.0430b02: 説。亦於本經及舊論無之。由是思此。先有 T2251_.64.0430b03: 與今無。相對執著。故言對執。以有如是兩 T2251_.64.0430b04: 種愚言有愚。若説有。若説無。此二種愚更
T2251_.64.0430b07: 是重。全無輕。故意在重也。光記未讀本 T2251_.64.0430b08: 經。只泥綴文矣。問。所指經文何耶。答。指
T2251_.64.0430b16: 者非也
T2251_.64.0430b21: 非也。此品所載九頌。舊論皆曰此中説偈。 T2251_.64.0430b22: 此意九頌皆爲論主自造。 今詳不必爾。
T2251_.64.0430b25: 消。若不爾者釋詞非也
T2251_.64.0430b29: 彼。此是無記。再三問此。再三答。言不記。 T2251_.64.0430c01: 瞿曇於何等法而可説説。佛告彼。知者智 T2251_.64.0430c02: 者。我爲諸弟子。而記説道。令正盡苦究竟 T2251_.64.0430c03: 苦邊。彼白佛。云何瞿曇爲諸弟子説道。令 T2251_.64.0430c04: 正盡苦究竟苦邊。爲一切世間從此道出。 T2251_.64.0430c05: 爲少分耶。爾時世尊默然不答。第二第三 T2251_.64.0430c06: 問。佛亦第二第三默然不答。爾時尊者阿難 T2251_.64.0430c07: 住於佛後執扇扇佛。阿難語欝低迦外道 T2251_.64.0430c08: 出家。汝初已問此義。今復以異説而問。是故
T2251_.64.0430c11: 等故。答。雖問相異。而其失同故。由是證 T2251_.64.0430c12: 誠。謂先問有邊等四與今全得分得。其義同。 T2251_.64.0430c13: 謂全得者應無邊。若分得者應有邊。若亦 T2251_.64.0430c14: 全亦分者。應有邊亦無邊。若非全非分得 T2251_.64.0430c15: 者。應非有邊非無邊。如是有邊等與全分 T2251_.64.0430c16: 得。但名異而義同。故阿難言改名重問。是則 T2251_.64.0430c17: 若記全得。同前非常咸ク得ルノ失。若記分得。 T2251_.64.0430c18: 則同前常亦非常失。若亦全分者。則同非常 T2251_.64.0430c19: 非非常戲論失。若非全非分者。則同前常無 T2251_.64.0430c20: 涅槃失。由是證與前失同。然光記云。今復 T2251_.64.0430c21: 何縁改邊無邊等四名。爲常非常等四。重 T2251_.64.0430c22: 問世尊。此釋非也。經文既約得出離全與 T2251_.64.0430c23: 分。不據常無常等四故
T2251_.64.0431a01: 宗我非常故。三若爾下論主破。此即初二 T2251_.64.0431a02: 也
T2251_.64.0431a10: 丘尼。諸漏已盡。不受後有。善生優婆塞。善 T2251_.64.0431a11: 生優婆夷。得阿那含。生於天上。不還此世。
T2251_.64.0431a16: 倶不説救。三中漸言者。鮮本。光記竝作徴 T2251_.64.0431a17: 言非也。明本。寶疏如今爲正。又舊論二十
T2251_.64.0431b01: 愛繋。其首長道驅馳。生死輪迴。生死流轉。又 T2251_.64.0431b02: 見本事經一法品。後結有我。二此復下論主 T2251_.64.0431b03: 反問。三由捨下犢子答。四如是下論主破有
T2251_.64.0431b09: 反責。三犢子答。四論主問。五犢子通。六論主
T2251_.64.0431b12: 人之所師宗。捨離欲愛。得如意足者。汝謂 T2251_.64.0431b13: 異人耶。莫作斯念。當知即是我也。我於爾
T2251_.64.0431b20: 今蘊即前蘊而我不無焉。竝見中含十四。大
T2251_.64.0431b25: 後故説下述正義通經意。有法譬兩文
T2251_.64.0431b28: 過
T2251_.64.0431c02: 二。一將通難。先總非三計。二正擧難。通
T2251_.64.0431c08: 云何憶。云何更知。寶云。諸執我者。共爲此 T2251_.64.0431c09: 難者。爲是也。光記云犢子部難非也。不 T2251_.64.0431c10: 順論文勢故。違一切類我句故。成唯識
T2251_.64.0431c17: 爲能熏現行。以類言爲所熏種子。此想種 T2251_.64.0431c18: 子生憶知二。次解者念境與想相違釋。想 T2251_.64.0431c19: 於此非要。而一聚中強故特擧此。記知由 T2251_.64.0431c20: 念後生故。今唯約念不言知。後釋讀文 T2251_.64.0431c21: 同第二釋。而念與想如次爲憶念記知能 T2251_.64.0431c22: 生。寶疏異光後二釋。曰。從相續内。是自 T2251_.64.0431c23: 身念境想類。是前時ノ心念ノ境ヲ取像スル類ノ T2251_.64.0431c24: 別ノ心ノ種子生。差別是種子之異名也。取像 T2251_.64.0431c25: 是想之化用。此意念但心念。非憶念心所。故 T2251_.64.0431c26: 云前時心念。取境像言境想。此想種子生
T2251_.64.0432a04: 文有四。一犢子問。文可矚知。二從有下論 T2251_.64.0432a05: 主答。此有三。一正明因縁二。二雖有下明 T2251_.64.0432a06: 闕一不能。三諸憶下結自因縁。非他我能。 T2251_.64.0432a07: 初正明因縁二。文意從有縁彼過去境作 T2251_.64.0432a08: 意。倶有相似スル四相。相應相屬スル餘心所縁 T2251_.64.0432a09: 及想等不爲所依止身異差別。不爲愁憂 T2251_.64.0432a10: 散亂等縁損壞。一相續身内功能心差別。彼 T2251_.64.0432a11: 憶念生起。如是此文想等已下明彼類心因。 T2251_.64.0432a12: 故上云想類心差別。相屬已上明縁不但作 T2251_.64.0432a13: 意。故下云作意等也。然光記以不爲上下 T2251_.64.0432a14: 分因縁。不順文違義理。又於相似致三 T2251_.64.0432a15: 解。初約長過現。次約一期。後約刹那。而竝 T2251_.64.0432a16: 爲前後境相似。是全非文意。若境相似者。 T2251_.64.0432a17: 應在作意上。於相屬致二解。初約自他身 T2251_.64.0432a18: 相望。後約因果。此亦非文意也。又不爲言ヲ T2251_.64.0432a19: 短ク讀ンテ不貫愁等者非也。寶意似是。而
T2251_.64.0432a25: 因即過去別熏成種子。舊論其文大別。彼 T2251_.64.0432a26: 曰。何以故。此想類差別心。若同境非同類。 T2251_.64.0432a27: 不能生此念。若同類非同境。亦不能生 T2251_.64.0432a28: 此念。若二同。但一刹那亦不能生此念。若 T2251_.64.0432a29: 異此三。則能生此念。若念生必由此生。不 T2251_.64.0432b01: 見餘物於念有功能故。曾所受境與今所 T2251_.64.0432b02: 憶。不異云同境。有作意等同縁心所。謂之 T2251_.64.0432b03: 同類。設雖有不同縁。則不能。必不於一 T2251_.64.0432b04: 念憶。故簡一念。如是與此論各別。應知 T2251_.64.0432b05: 梵本原有異。以此勿妄謂譯者誤
T2251_.64.0432b08: 一非彼難。二叙自不言。三示前念種生後 T2251_.64.0432b09: 果。四説憶力生記知
T2251_.64.0432b12: 初也。此中有六。一犢問。二能憶下論主反 T2251_.64.0432b13: 問。三由念下犢答。四此取下論主反責。五雖 T2251_.64.0432b14: 不下犢子答。六作者下論主述宗通釋
T2251_.64.0432b17: 問。三此六下犢答。四如何下論主復徴。五此 T2251_.64.0432b18: 如下犢答。六彼如下論主問。七謂依下犢答。 T2251_.64.0432b19: 八欲於下論主難。九於所下犢答。十役念下 T2251_.64.0432b20: 論主問。十一爲令下犢答。已上光記意爲正。 T2251_.64.0432b21: 寶疏意初至六聲犢子難。此六至主義論 T2251_.64.0432b22: 主答。如何至何主犢問。此如至怛羅論主 T2251_.64.0432b23: 答。彼如至牛主犢徴。謂依至自在論主答。 T2251_.64.0432b24: 欲於至念主論主責。如是分科。竝皆非論 T2251_.64.0432b25: 意也 構役光記釋構亂役使等。鮮本作所 T2251_.64.0432b26: 搆所伇。詳曰。從手作搆爲正。集韻云。搆居 T2251_.64.0432b27: 候切。音鉤牽也。伇者集韶同役。玉篇使役 T2251_.64.0432b28: 也。由是舊論曰。由乘將使等事屬婆羅門 T2251_.64.0432b29: 故。鮮本添兩所言。蓋導濫入。此中六六四四 T2251_.64.0432c01: 爲句故。光記將誤作亂也。若從木作構。即 T2251_.64.0432c02: 説文蓋也。玉篇架屋也。非今意也
T2251_.64.0432c05: 等者。兩此言竝指念。寶疏云。能生爲所生 T2251_.64.0432c06: 過也。光記上此爲我。下此爲念。若爾何縁 T2251_.64.0432c07: 不説彼此
T2251_.64.0432c10: 主示正義。徴彼非。文有二。一釋念主。二即 T2251_.64.0432c11: 諸下釋牛主。初中有四。一標。二由因下釋。 T2251_.64.0432c12: 三即生下結。四何勞下責。二中亦有四。一總 T2251_.64.0432c13: 叙假立。二立制下釋其相。三此中下責有 T2251_.64.0432c14: 實。四但假下結假。竝文可知
T2251_.64.0432c17: 了有二。初正例。熟字光寶作熟爲正也。例
T2251_.64.0432c22: 下別説。此有三。一標前。二如天下引喩。三 T2251_.64.0432c23: 如是下合法
T2251_.64.0432c26: 我者。此實我執如先犢子中破。若假士夫者。 T2251_.64.0432c27: 體非一物。蘊體有五。故後如天下例破能 T2251_.64.0432c28: 了
T2251_.64.0433a04: 二如是下例能行。釋能了。三然諸下通妨。 T2251_.64.0433a05: 初中有二。初法説。後譬説。初法中亦有二。 T2251_.64.0433a06: 初釋天授。後爲自下釋能行
T2251_.64.0433a10: 後都無下論主答有三説。此第一約似境。文 T2251_.64.0433a11: 有三。一正答。二如何下數論徴。三謂帶下 T2251_.64.0433a12: 論主通。初中有略説廣説。廣説中有譬説合 T2251_.64.0433a13: 法
T2251_.64.0433a16: 次替或
T2251_.64.0433a19: 二爲依下數論問。三焔相下論主答。文有三。 T2251_.64.0433a20: 一釋能行相。二如是下例釋能了相。三或如 T2251_.64.0433a21: 下更擧喩。成無別了者。此中有喩合
T2251_.64.0433a26: 了推佛。此即初也。文有二。初順釋。後若異 T2251_.64.0433a27: 下反顯
T2251_.64.0433b04: 論曰。亦有別心同相。有功能生同相心。由 T2251_.64.0433b05: 性差別故。準彼等者。齊等義。謂有少分行 T2251_.64.0433b06: 相彼與此等心。方能互相生
T2251_.64.0433b09: 也。此中有二。初正明。後如是下辨生能有 T2251_.64.0433b10: 無。初中亦有二。初明女心生餘心。後後時 T2251_.64.0433b11: 下明餘心還生女心。初中嚴汚身心者。莊 T2251_.64.0433b12: 嚴身心。穢汚身心。故舊論曰。譬如從女人 T2251_.64.0433b13: 心。次第若穢汚身心生。或此夫及子等心 T2251_.64.0433b14: 生。彼示一。此示具
T2251_.64.0433b17: 主答。初中有二。初總示。二然多下別辨先 T2251_.64.0433b18: 起者。於中有三。一正示。二所由。三除外 T2251_.64.0433b19: 縁不定。初中光記有三釋。初解爲二類。故 T2251_.64.0433b20: 或言存二。以論文起言無明了下故。次解 T2251_.64.0433b21: 爲三類。明了與近義別故。後解展轉從寛 T2251_.64.0433b22: 至狹簡擇。寶疏同第二解。詳曰。第二解
T2251_.64.0433b27: 故。三中光記有兩釋。初釋約損壞不起非也。
T2251_.64.0433c01: 必先起。若遇將起外異因縁非一差別。則起 T2251_.64.0433c02: 不定。故除此
T2251_.64.0433c05: 依如下證頌。舊論曰此中説偈。光記云經 T2251_.64.0433c06: 部中有頌。稽古以爲論主自造非也。於一 T2251_.64.0433c07: 孔雀羽毛輪一切種種果之因相。非餘二乘 T2251_.64.0433c08: 智所知境界。唯佛世尊一切智能知。四色差 T2251_.64.0433c09: 下擧易況難
T2251_.64.0433c12: 覺樂苦欲瞋勤勇法非念因九我不共之徳。 T2251_.64.0433c13: 是即心也。皆以我爲所依。故言皆從於我」
T2251_.64.0433c16: 破。文有三。初總指前難。二若諸下牒計。三 T2251_.64.0433c17: 何縁下示二難相
T2251_.64.0433c20: 破二由我有。五更破待行執。於初意合破 T2251_.64.0433c21: 中有二。初奪破。二設許下縱破。初中亦有
T2251_.64.0433c25: 自宗義。談彼法體。二又二下以理破有二。 T2251_.64.0433c26: 初約全合。二約分合。初中亦有二。初總標。 T2251_.64.0433c27: 謂彼下別釋。此亦有二。初叙彼自釋合相。
T2251_.64.0434a07: 合。我既與極大量合周遍。而無彼此體。何 T2251_.64.0434a08: 得一分合一分不合。縱破中唯我。則不生 T2251_.64.0434a09: 異識。設與意合。何得生異識。意如我常住。 T2251_.64.0434a10: 無別異故
T2251_.64.0434a13: 彼智故。有異識生者與前意合難同。舊 T2251_.64.0434a14: 論曰。若汝説由觀智有差別。是故心有差 T2251_.64.0434a15: 別。是義不然。智與心同難。故我既無差別。
T2251_.64.0434a20: 念因行數習差別。我意合故。有異識生故。
T2251_.64.0434a24: 有三。一擧我無用。心郤字鮮本。檗本。光寶 T2251_.64.0434a25: 作生都爲正。二而言下牒計。三如藥下以
T2251_.64.0434a28: 竝云。此云吉祥。賢首心經疏曰。薩婆訶 T2251_.64.0434a29: 者。此云速疾也。欲令前所作速疾成就故。
T2251_.64.0434b06: 此中有救破二
T2251_.64.0434b09: 問依相。次非心下叙異類喩。後是下示二 T2251_.64.0434b10: 失。叙上由。器能持果。壁能持畫。如是互障 T2251_.64.0434b11: 礙。亦或有別住。而汝心行二。與心無障礙。 T2251_.64.0434b12: 亦無有別住故。寶疏以非心至我爲彼 T2251_.64.0434b13: 依。總爲勝論答者非也。不順二失言。亦違 T2251_.64.0434b14: 舊論綴勢故
T2251_.64.0434b19: 言云不爾。今承彼所言云若爾故
T2251_.64.0434b23: 之意。且云四物。於四中香是地不共徳。故 T2251_.64.0434b24: 云香等。言但者。簡餘例譬。持此實徳例 T2251_.64.0434b25: 也
T2251_.64.0434b28: 言乃非自稱我也。二如世下示地等不離。 T2251_.64.0434b29: 於中有三。初約地。次約我。後詰徴。光師意 T2251_.64.0434c01: 云。此依經部。故香等外。無有別地。今云。 T2251_.64.0434c02: 設雖有部。世間地即攬香等爲體故。界品
T2251_.64.0434c05: 於下叙假立相。先約地。後約我。但於心等 T2251_.64.0434c06: 諸蘊差別者。等取餘四蘊。或正等行。兼等
T2251_.64.0434c12: 知香等外有地。寶釋具也
T2251_.64.0434c15: 示言有能所有。其體無別。謂假地體聚色 T2251_.64.0434c16: 香等成立。故香等外無別地。而於其地。有 T2251_.64.0434c17: 差別。香地色地聲地等。爲顯此義。説地有 T2251_.64.0434c18: 香等。如於像有木銅鐵等。故爲顯像體有 T2251_.64.0434c19: 差別。云木像身等。等取手足等形故。舊論 T2251_.64.0434c20: 云木像身形。是則木外無身形也
T2251_.64.0434c23: 破。三若時下勝論救。四寧從下論主難。五答
T2251_.64.0434c27: 同一時生一切智。三中或時此行用勝遮 T2251_.64.0434c28: 餘行用。或時餘行用勝遮此行劣用。故令 T2251_.64.0434c29: 不一時生果。此中光記辨前後。不順論 T2251_.64.0435a01: 文。寶疏但約勝劣爲可也。舊論曰。若功用 T2251_.64.0435a02: 最強。是功用遮餘功用。若爾是最強功用。云 T2251_.64.0435a03: 何不恒生果。四中可知。五中初指例前
T2251_.64.0435a07: 最隨順故。後許行下示自宗行變轉。六中 T2251_.64.0435a08: 有三。初標無用。次行力下所由。行者念因 T2251_.64.0435a09: 也。念字鮮本及寶疏作令爲勝。後彼行下更 T2251_.64.0435a10: 成無用由。行力令心生。何故我是無用。謂 T2251_.64.0435a11: 彼勝論宗行。此釋宗修。其體不異故。何以 T2251_.64.0435a12: 故不異。謂彼行是念因。此修力亦是念等。 T2251_.64.0435a13: 如四念住修觀。故不異也
T2251_.64.0435a16: 理。此中初二句標宗勸信。下諸句成理。有 T2251_.64.0435a17: 三故。展轉釋成。所以我實有者。以有念覺 T2251_.64.0435a18: 樂苦欲愼勤勇法非法徳句義故。設有徳句 T2251_.64.0435a19: 義。何成我有。徳句義必依止實句義故。我 T2251_.64.0435a20: 是九實隨一。若無我實。闕徳所依故。設依 T2251_.64.0435a21: 實句義。何成有我。更有餘實故。遮此言 T2251_.64.0435a22: 念覺等九徳依餘八實不成。以唯我不共
T2251_.64.0435a25: 是故念依我。是我徳。若執彼依止餘物。則
T2251_.64.0435a29: 下總結虚。別破中有二。初破念等爲徳句。 T2251_.64.0435b01: 二彼依下破念等依我。初中有二。一總標。 T2251_.64.0435b02: 二謂説下別釋。此有三。一正釋。二許有下所 T2251_.64.0435b03: 由。三引證。此破意破念等攝徳句不爲實 T2251_.64.0435b04: 句。自家許不爲他所有徳。有各自別體。皆 T2251_.64.0435b05: 名實句故。此故非實者。遮不爲實句。非 T2251_.64.0435b06: 謂假實相對非實有。若不爾非論旨。而背 T2251_.64.0435b07: 勝論所宗。彼宗十句。皆是實有故。由是舊
T2251_.64.0435b10: 執一切所有皆名陀臘脾。由經言沙門果 T2251_.64.0435b11: 者唯有六物。求那者徳句梵。陀臘脾實句梵 T2251_.64.0435b12: 也。舊譯實句爲物。徳句爲依諦。而舊論唯 T2251_.64.0435b13: 實徳相對。而云性不成。應思之。然光記 T2251_.64.0435b14: 云皆名爲實非無體。寶疏云餘實法。云別 T2251_.64.0435b15: 實體性者。倶似假實相對須簡之也。引證 T2251_.64.0435b16: 中六實句者。鮮本。檗本。光寶竝作六實物。 T2251_.64.0435b17: 古今彼爲勝。今按。不必爾也。何者梵陀 T2251_.64.0435b18: 臘脾。亦云陀羅標。此云實。舊云物。若云 T2251_.64.0435b19: 實物。新舊混雜。其名煩重。故舊論唯言六 T2251_.64.0435b20: 物。由是六實句句本爲正。問。佛家立實 T2251_.64.0435b21: 句名耶。答。句是差別義體。實念等故名 T2251_.64.0435b22: 實句無有妨。如中邊論十介句。及大日大 T2251_.64.0435b23: 乘句。心句。無等等句等。可準思也。後破 T2251_.64.0435b24: 中。彼依實我者。彼念等依實句義我不成 T2251_.64.0435b25: 也。舊論曰。是故彼依止陀臘脾。爲性不成。 T2251_.64.0435b26: 念等徳句義不成。而依實句不成。故言亦 T2251_.64.0435b27: 不成
T2251_.64.0435c05: 等文。總爲勝論難。此謂言爲我故親外 T2251_.64.0435c06: 計不順佛氏致此判。然非也。於無我宗 T2251_.64.0435c07: 言爲我。意顯示假名我。同言別義之巧旨。 T2251_.64.0435c08: 故外人更問我體。若總屬難者。我體是我句 T2251_.64.0435c09: 難消。又汝既言若爲我造業者我體是何。 T2251_.64.0435c10: 如是加爲我等文。釋我體是何句。若爾爲 T2251_.64.0435c11: 我等文。何不爲答説。又加爲我等文問我 T2251_.64.0435c12: 體。既許爲我等。但答我體。若爾不可恐爲 T2251_.64.0435c13: 我等文。光記爲勝
T2251_.64.0435c16: 意。一約貪蘊。謂貪愛彼諸蘊相續。而計我 T2251_.64.0435c17: 故。是故知諸蘊爲我無別我。二約白等同 T2251_.64.0435c18: 處。謂縁白等覺。與計我執。同於身處起 T2251_.64.0435c19: 故。由是亦知但縁蘊爲我無別我。此中初 T2251_.64.0435c20: 標。後謂世下釋。此有三。初擧世言。次現見 T2251_.64.0435c21: 下示同處相。後非所下簡別彼勝論宗。寶 T2251_.64.0435c22: 疏有錯誤。彼云二文者。誤分寫答字。對下 T2251_.64.0435c23: 第二答。故見我者我肥之誤也。如世間言我 T2251_.64.0435c24: 白黒等二句八字衍文
T2251_.64.0435c27: 亦二。初約假我。後而諸下反顯眞我。初假我 T2251_.64.0435c28: 中有法譬兩節。法説中對眞我名我言亦 T2251_.64.0435c29: 也。譬説中如言遠至假説我。意如世間 T2251_.64.0436a01: 言臣子等即是我身。是臣於主人有防護 T2251_.64.0436a02: 恩故。於有恩中實假説我。反顯中而諸 T2251_.64.0436a03: 我執所取眞我不然。於別眞我説名我。 T2251_.64.0436a04: 不於有恩身名言我。伸難中若許縁相續 T2251_.64.0436a05: 身。如縁眞我。亦起我執。何不縁他身起。
T2251_.64.0436a08: 言。我計則不爾。若但縁身爲境界。云何不 T2251_.64.0436a09: 縁他身爲境界。如是新論云實假説者。 T2251_.64.0436a10: 顯假我實我倶眞説。簡佛氏但假説一邊。伸 T2251_.64.0436a11: 難中舊論云若但。是亦顯假實二我。佛氏但 T2251_.64.0436a12: 假我。故是等文勢。總是勝論章。新論云亦 T2251_.64.0436a13: 起。對外道自眞我。是則譯語綴文異也。然光 T2251_.64.0436a14: 寶竝於有下爲論主難。若許下爲勝論難。此 T2251_.64.0436a15: 不順文義也。不順文者。於答前有恩。而 T2251_.64.0436a16: 諸我執所取不然二句。乃徒然也。不順義 T2251_.64.0436a17: 者。佛家無眞我。對誰言於有恩。舊論云於 T2251_.64.0436a18: 我有恩。思之又於此示我執所取不然之
T2251_.64.0436a21: 此非也。外道分別我假實故
T2251_.64.0436a24: 能所屬不可成。又第六囀聲是何用。舊論
T2251_.64.0436a27: 是故新舊文異義同。第十四此前下論主
T2251_.64.0436b02: 未顯故。十五勝論問之十六論主答。言謂 T2251_.64.0436b03: 無等。是無始來我執熏成種子。縁自五蘊身。 T2251_.64.0436b04: 有垢染貪愛心。此爲我執因。是則同類因。 T2251_.64.0436b05: 雖類是同。而因果異。垢染之我執。別體第 T2251_.64.0436b06: 六。故舊論曰第六別言。問。先論能所屬 T2251_.64.0436b07: 對犢子。今是勝論。何言寧復重來。謂以典 T2251_.64.0436b08: 籍遮煩。只指前義可爾。若其所對人異。何 T2251_.64.0436b09: 以已答他。可呵此人。答。此難有其理。 T2251_.64.0436b10: 然此破我論者總對有我宗。故犢勝數等約 T2251_.64.0436b11: 同在其座。故有此呵責。或寧字。今字誤 T2251_.64.0436b12: 也。前已説義。今復同彼難來。是故指前。略
T2251_.64.0436b18: 時。故言隨其所起。餘文可知
T2251_.64.0436b21: 二作受下論主反問。三作謂下勝論答。四此 T2251_.64.0436b22: 但下論主反責。五辨法下勝論釋。六此中下 T2251_.64.0436b23: 論主破。此即初五節也。五中有二。初引辨 T2251_.64.0436b24: 法相者説。雙明作受相。光記有二説。初説 T2251_.64.0436b25: 即爲勝論師。後説引毘伽羅論中辨法相者。 T2251_.64.0436b26: 寶疏同後説。但云引外道辨法相者。今云。 T2251_.64.0436b27: 寶疏爲善。誰知毘伽論中出。舊論云。解判法 T2251_.64.0436b28: 相者説。二現見下別明作者相。有二。初示現 T2251_.64.0436b29: 事。後如見下擧喩。舊論。云譬如。言天授者。 T2251_.64.0436c01: 舊論云天與。印度人天處乞求謂天授與。 T2251_.64.0436c02: 故竝無妨
T2251_.64.0436c06: 宗。不許爲實我。故此喩有不極失。舊論
T2251_.64.0436c09: 如前已破一句。不爾者。不極之相不顯。故
T2251_.64.0436c12: 有教。明脱一句
T2251_.64.0436c15: 身業破。二語意下勸思餘二業。初中有二。 T2251_.64.0436c16: 初正破。二然於下述正義。顯彼非。初中有 T2251_.64.0436c17: 四。一明身業依自因。二於中下明無自在 T2251_.64.0436c18: 者。有宗因可知。三汝所下擧彼宗破。十句
T2251_.64.0436c23: 實。彼有動作。是業句義作用。動作義有。無 T2251_.64.0436c24: 有此云無動作。我實既如是。故言無所作。 T2251_.64.0436c25: 四由此下結非。第二述正義顯彼非。中 T2251_.64.0436c26: 有三。初正示。二能生下勝論問。三謂從下論 T2251_.64.0436c27: 主答。此中有三。初正明身業因。二汝所下 T2251_.64.0436c28: 破。三故於下結
T2251_.64.0437a04: 彼非下論主答。受字鮮本作愛非也。舊論光
T2251_.64.0437a09: 聖下述自正義。三明業先受通妨。四前來 T2251_.64.0437a10: 下論主謙讓。初正通難中有四。初勝論師難 T2251_.64.0437a11: 雖業已滅。有我故。後果可生。而無我故。 T2251_.64.0437a12: 何得生果。二設有下論主反質。三從依下 T2251_.64.0437a13: 勝論答。法非法徳句攝我實不共徳。故言依 T2251_.64.0437a14: 止我。此能依法非法能生當來苦果樂果。十
T2251_.64.0437a17: 縁正智喜因。非法云何。謂不可愛ノ身等カ
T2251_.64.0437a22: 論問。三從業下論主答。四何名下勝論問。五
T2251_.64.0437a28: 初中從是第五囀聲。相續等三竝是種子異
T2251_.64.0437b02: 生故。二中舊論曰。譬如種子果。此中有二。 T2251_.64.0437b03: 初如種生果一句正譬喩。後如世下簡濫。此 T2251_.64.0437b04: 有五小段。一正簡濫示差別。如言至無間 T2251_.64.0437b05: 即生。合法雖然言應對檢。舊論曰。如世間 T2251_.64.0437b06: 説。從種子果生。此果不從已謝滅種子生。 T2251_.64.0437b07: 非無間生。此果言可思之。二若爾下外問 T2251_.64.0437b08: 也。問。前云若爾從何。約能生體。豈非鄭重。 T2251_.64.0437b09: 彼舊論曰云何生。是約其相故。答文明生 T2251_.64.0437b10: 相如何。答。前對已壞。今對無間。故雖文 T2251_.64.0437b11: 同。其旨有別。故兩譯竝無妨。以言有緩急。 T2251_.64.0437b12: 義有親疎故。寶疎略而不分此問答科也。 T2251_.64.0437b13: 總此前後光寶科。但依文次第。未親顯義
T2251_.64.0437b16: 華。何爲是。答。此兩字有古今別。古昔於華
T2251_.64.0437b19: 説文花字本作華。唐韻古音云。按花字自南 T2251_.64.0437b20: 北朝以上不見于書。晋以下書中間用花 T2251_.64.0437b21: 字。或是後人改易。唯後漢書李諧述身賦。樹 T2251_.64.0437b22: 先春而動。草迎歳而發花。又云。肆調章之 T2251_.64.0437b23: 膄旨。咀文藝之英華。花字與華竝用。而五 T2251_.64.0437b24: 經諸子楚辭先秦兩漢之書。皆古文相傳。凡 T2251_.64.0437b25: 華字未有改爲花者。考太武帝始光二年三 T2251_.64.0437b26: 月初造新字。千餘頒之遠近。以爲楷式。如 T2251_.64.0437b27: 花字之比。得非造于魏晋以下之新字乎。 T2251_.64.0437b28: 佩觿集云。華有戸瓜呼瓜二翻。俗別爲花。 T2251_.64.0437b29: 依之思之。今作華爲正。而依俗依近世 T2251_.64.0437c01: 風。寫手者爲花。花呼瓜切。草木之生果物。
T2251_.64.0437c04: 若此下論主答。此有順釋返顯二科也。第 T2251_.64.0437c05: 三如是下合法文可知
T2251_.64.0437c08: 變。後解差別。差別中有二。初正明。後指事 T2251_.64.0437c09: 明勝功能之相。此初也。能熏現業爲先。此 T2251_.64.0437c10: 業所熏種子無間斷名相續。轉變者。舊論 T2251_.64.0437c11: 名轉異。差別者。舊論曰勝類。彼云。於此轉 T2251_.64.0437c12: 異中。若有轉異無間最能生果。説名勝類。 T2251_.64.0437c13: 此於餘轉異。最勝故。此意於轉異中。取最 T2251_.64.0437c14: 後生果勝功功能。以別名勝類。今亦如是。 T2251_.64.0437c15: 故言即此轉變於最後時有勝功能。又云 T2251_.64.0437c16: 餘轉變。是於轉變中。取勝轉變。名爲差別。 T2251_.64.0437c17: 簡餘劣轉變。然光記云勝前轉變。此前言 T2251_.64.0437c18: 雖對最後。而全非論意也。以於最後時 T2251_.64.0437c19: 猶有勝劣轉變故。問。約多法。若可爾。依 T2251_.64.0437c20: 一法者。取最後時。餘云前何妨。論文約 T2251_.64.0437c21: 最後時餘也。答。於最後時無有勝功能。 T2251_.64.0437c22: 簡之言於最後時有勝功能。更云勝餘轉 T2251_.64.0437c23: 變。若於轉變。無有差別。何云餘轉變。問。 T2251_.64.0437c24: 於轉變中取勝功能。舊論勝類名。寧不殊 T2251_.64.0437c25: 特。答。有生果勝功能。異別餘故云差別。二 T2251_.64.0437c26: 譯各據一義。竝不相違
T2251_.64.0437c29: 業先受者非也。一爲大科失。二爲因便失。
T2251_.64.0438a03: 寶疏爲指事好矣。此中有三。一明先受業 T2251_.64.0438a04: 勝能。二證經部頌。三辨生果滅壞不同。是 T2251_.64.0438a05: 即初二也。取者煩惱總名。有於諸煩惱之識 T2251_.64.0438a06: 故名有取識。舊論曰。雖以種種業爲先。若 T2251_.64.0438a07: 業重ナルト最近ナルト數習トノ是三所生功能。此 T2251_.64.0438a08: 中明了顯現非餘業。引證中。初業字流餘 T2251_.64.0438a09: 三。謂業近起。業數習。業先所作。次前ノ三ノ T2251_.64.0438a10: 餘ノ宿ノ諸ノ諸業言先所作。舊論云及昔作 T2251_.64.0438a11: 諸業。此第四當下後字。問。唯應前後二言。 T2251_.64.0438a12: 初三總攝前言故。答。對餘業此三總前。於 T2251_.64.0438a13: 三中亦有差異。故説三前。或結頌故。如是 T2251_.64.0438a14: 唯言前後。不能顯上三前。下一後故。光 T2251_.64.0438a15: 記解先所作言。不得論意
T2251_.64.0438a18: 難。三且非下論主答。初中有二。初明異熟 T2251_.64.0438a19: 因。後明同類因。此中初約功能。此功能言。 T2251_.64.0438a20: 是能與也。前亦如此。後明謝滅中有二。初 T2251_.64.0438a21: 約有染汚。對治通漏無漏二道。後約不染
T2251_.64.0438a24: 涅槃時
T2251_.64.0438a27: 何一句。爲問非也。寶疏二句爲問爲是。順
T2251_.64.0438b01: 後果句入答者。所生言便唐捐。又違舊論 T2251_.64.0438b02: 曰。若爾云何生。從顯脹轉異勝類所生。既 T2251_.64.0438b03: 於問言生。答從言爲堺拌也。此答中有二。 T2251_.64.0438b04: 初約常喩。後或由下約別喩。初中先擧喩。 T2251_.64.0438b05: 後此亦下合法。初擧喩中。亦有二。初正約 T2251_.64.0438b06: 熟變生芽位。後未熟下通未熟變名種。此 T2251_.64.0438b07: 有兩説。初約當名。後約相似。未熟變時與 T2251_.64.0438b08: 世説爲種。互貫通。舊論曰。復次是前相續 T2251_.64.0438b09: 由當有名。説爲種子。以相似故。彼相似爲 T2251_.64.0438b10: 由。此即別義。差參如何。謂當成種故。預 T2251_.64.0438b11: 得種名。又當來生芽未明顯。而其事物與 T2251_.64.0438b12: 種相似。由是二義各別。按。舊論以字應又 T2251_.64.0438b13: 字矣。合法中有標釋結。初句標。最後一 T2251_.64.0438b14: 句結。中間釋。釋中分句爲六。一明縁。二便 T2251_.64.0438b15: 能下明能引現心。三從此下明初刹那種子。 T2251_.64.0438b16: 四展轉下明最後刹那能功能。五從此下述 T2251_.64.0438b17: 後果生。六非從下遮難意
T2251_.64.0438b23: 出番禹以南。縷切密漬。爲糝食之甚佳。紫 T2251_.64.0438b24: 礦古猛切。謂波羅奢汁也。其色赤染皮也。
T2251_.64.0438b27: 堅。靱商人縫以爲袋者也。靱音刃。瓤女良 T2251_.64.0438b28: 切。如瓜瓠中瓤瓣者也。瓤廣韻瓜實。集韻 T2251_.64.0438b29: 。瓤瓜中。正字通曰。按瓤爲瓜中實。與犀 T2251_.64.0438c01: 相包連。白虚如絮有汁。本草謂之瓜練。字 T2251_.64.0438c02: 彙訓瓜中犀非。今音釋同字彙。訓爲瓜犀。
T2251_.64.0438c05: 中。詩衞風齒如瓠犀
T2251_.64.0438c13: 二頌讃無我涅槃。示佛悟餘否。第三頌顯 T2251_.64.0438c14: 論主説意。勸隨分修學。初中上二句讃佛能 T2251_.64.0438c15: 説教。下二句訓捨邪求慧。佛世尊久已滅。 T2251_.64.0438c16: 故言已。簡外惡見所爲言善説。光記約論 T2251_.64.0438c17: 主者非也。次言已略説。鄭重故無我大道 T2251_.64.0438c18: 言此道。便教授言與所證涅槃之因故。簡 T2251_.64.0438c19: 云因。此因道非不淨盲闇教。清淨故言淨。
T2251_.64.0438c23: 眞法性。非至言即法性。又準舊論。教法云 T2251_.64.0438c24: 眞法之性。應捨離闇盲諸外邪執有我教法 T2251_.64.0438c25: 是惡見所爲。求佛法正慧眼。對下昧眼求 T2251_.64.0438c26: 惠眼。乃見無我大涅槃故。第二頌中。上 T2251_.64.0438c27: 二句讃無我涅槃。下二句示佛照餘否。聖人 T2251_.64.0438c28: 所遊履。故言宮。其法無二。故言一。萬千雖 T2251_.64.0438c29: 居不狹。故言廣。千聖者。三乘聖人不定 T2251_.64.0439a01: 數。故是承廣。所遊應道言。無我性者。即無 T2251_.64.0439a02: 我性。上涅槃體。四徳中依要。且示一也。凡 T2251_.64.0439a03: 夫未開。外道邪分別生惡慧。故言開昧眼。 T2251_.64.0439a04: 第三頌中。以二句顯論主説意。後二句勸隨 T2251_.64.0439a05: 分修學。於此破我一論。以一方一隅。已略
T2251_.64.0439a08: 教誡入有漏無漏惠之能入方便。故云門。 T2251_.64.0439a09: 光記因道爲持業可也。爲相違釋非也。眞 T2251_.64.0439a10: 法性亦有二義。初至言即爲法性非也。後 T2251_.64.0439a11: 義爲是。寶疏此三頌如次爲聞思修三惠 T2251_.64.0439a12: 有一理。初頌擧言教似聞。次頌示涅槃 T2251_.64.0439a13: 似思惠。後頌言勝業故似修惠。而此義非 T2251_.64.0439a14: 也。小乘宗於欲界有聞思無修惠。於色唯 T2251_.64.0439a15: 聞修二。無色唯修一。今於欲界勸隨分行。 T2251_.64.0439a16: 何是可修惠。又於文無起盡故。舊論有 T2251_.64.0439a17: 四頌。今爲檢校。出之彼曰 T2251_.64.0439a18: 如此善立理清淨 已見諸佛教法爾 T2251_.64.0439a19: 盲闇種種邪見行 願捨外執得明行 T2251_.64.0439a20: 此涅槃土一廣道 諸佛日言光所照 T2251_.64.0439a21: 衆聖行熟無我理 雖開昧眼人不見 T2251_.64.0439a22: 佛世尊告富樓那 汝等正勤持此法 T2251_.64.0439a23: 若人依此修觀行 必定皆得五五徳 T2251_.64.0439a24: 如此已顯正義方 爲開智人智毒門 T2251_.64.0439a25: 願彼捨離外邪執 爲自及他得實義 T2251_.64.0439a26: 此佛世尊等二頌者。後人導註濫入。如業成 T2251_.64.0439a27: 就論若毘婆沙等一十二字。若不爾者。無所 T2251_.64.0439a28: 用故。設眞諦所持梵文如是。予不信受。於 T2251_.64.0439a29: 梵本者。無寫誤濫入等。誰所定判矣
T2251_.64.0439b03: T2251_.64.0439b04: T2251_.64.0439b05: T2251_.64.0439b06: T2251_.64.0439b07: T2251_.64.0439b08: T2251_.64.0439b09: T2251_.64.0439b10: T2251_.64.0439b11: T2251_.64.0439b12: T2251_.64.0439b13: T2251_.64.0439b14: T2251_.64.0439b15: T2251_.64.0439b16: T2251_.64.0439b17: T2251_.64.0439b18: T2251_.64.0439b19: T2251_.64.0439b20: T2251_.64.0439b21: T2251_.64.0439b22: T2251_.64.0439b23: T2251_.64.0439b24: T2251_.64.0439b25: T2251_.64.0439b26: T2251_.64.0439b27: T2251_.64.0439b28: T2251_.64.0439b29: T2251_.64.0439c01: T2251_.64.0439c02: T2251_.64.0439c03: T2251_.64.0439c04: T2251_.64.0439c05: T2251_.64.0439c06: T2251_.64.0439c07: T2251_.64.0439c08: T2251_.64.0439c09: T2251_.64.0439c10: T2251_.64.0439c11: T2251_.64.0439c12: T2251_.64.0439c13: T2251_.64.0439c14: T2251_.64.0439c15: T2251_.64.0439c16: T2251_.64.0439c17: T2251_.64.0439c18: T2251_.64.0439c19: T2251_.64.0439c20: T2251_.64.0439c21: T2251_.64.0439c22: T2251_.64.0439c23: T2251_.64.0439c24: T2251_.64.0439c25: T2251_.64.0439c26: T2251_.64.0439c27: T2251_.64.0439c28: T2251_.64.0439c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 [行番号:有/無] [返り点:無/有] [CITE] |